This volume brings together Franco “Bifo” Berardi's writings for E-flux, his main English-language publisher since 2010. Covering more than ten years, these essays examine major global developments since the 2008 financial crisis—including European austerity, the Occupy movement, the Arab Spring, Anonymous, the papacy of Pope Francis, Brexit, the COVID-19 pandemic, the Trump-Biden era, the US Capitol riots, and the Russian invasion of Ukraine—while also addressing subsequent cultural changes.The book offers a critical analysis of the impact of contemporary digital capitalism—referred to by Berardi as “semiocapitalism”—on labor and human subjectivity. Drawing upon Italian operaismo and Autonomia operaia theories, the works of Paolo Virno, Maurizio Lazzarato, Cristian Marazzi, and Giles Deleuze and Félix Guattari's Anti-Oedipus: Capitalism and Schizophrenia, the text examines how information technologies influence the collective psychological and emotional experiences of cognitive workers, also termed “cognitarians” (17).At the heart of the analysis is the notion of the “general intellect”—the vast, networked intelligence generated by social labor in an era where language, information, and signs are the primary commodities. Marx, who introduced this term, stated in his Grundrisse that the general intellect generates knowledge and technological developments that improve production, while also being appropriated by capitalists. According to Marx, the process of appropriation and exploitation of the general intellect within capital's accumulation and valorization can result in worker alienation. However, for Marx, there is room for a potential and revolutionary escape from this bleak fate. He described a possible future in which collective intelligence is managed democratically, aiming for greater equity and collaborative innovation in a communist society where labor is largely performed by technology and machinery. Berardi asserts that advanced capitalism now exerts significant influence over collective intelligence and its unconscious, characterized by the rapid acceleration of technology and widespread use of automation through algorithms. He refers to this phenomenon as a form of “techno totalitarian Reich” (128). The general intellect, however, can assert its value independently of capital, fostering autonomous spaces where work and life benefit the community instead of serving capitalist interests. Berardi adapts the Marxian concept of self-valorization, associated with Autonomia operaia theory, which describes instances where workers reject waged labor and instead utilize their cognitive abilities for self-determination and subject formation.The book also claims that as productivity rises and digital (“cyberspace”) and organic (“cybertime”) boundaries blur, people increasingly suffer from anxiety, depression and other psychopathologies as capitalism now exploits attention, turning workplaces into “factories of unhappiness” by commodifying emotional energy (16). The Italian philosopher also examines the history of capitalism through the lens of class struggle among factory workers in Italy and traces the shift from industrial to cognitive labor. He presents evidence indicating that recurring instances of worker resistance played a role in the move toward automation—described by Toni Negri as capital's restructuring cycles—which initially occurred in factories and was later introduced more broadly into society. Additionally, Berardi examines the effects associated with the transition to privatized, market-driven research, noting how this shift has influenced educational models that formerly emphasized the widespread dissemination of knowledge and comprehensive learning experiences. The process of leveraging knowledge for profit, coupled with the disruptive influences of technology on individuals’ minds, has contributed to the global rise of far-right populism and the resurfacing of fascism. On this final subject, Berardi engages with Pierpaolo Pasolini, a leading intellectual figure in Italy during the 1960s and 1970s. Although Berardi expresses disagreement with Pasolini on several points in the chapter “Pasolini in Tottenham,” he recognizes the value of Pasolini's insights. In 1968, at a time when capitalism and the bourgeoisie were viewed as adversaries by student and worker movements, Pasolini cautioned that the real issue remained the persistence of fascism, which had found an effective ally in neocapitalism. Additionally, Pasolini foresaw the persistent influence of fascism and its interconnected relationship with capitalism. What factors have contributed to the increased prominence of fascism in contemporary times? The author suggests that, in recent decades, political parties on both the parliamentary left and right have implemented neoliberal policies that emphasize technology and finance to strengthen the influence of capital. As these systems gained dominance, individuals found themselves with less political power and influence. This widespread sense of powerlessness led to collective frustration and humiliation, fueling reactionary anger across society. As a result, extreme attitudes and behaviors—such as racism, nationalism, and fascism—became more common, along with psychological issues that were once on the margins of society. This process was driven by a neoliberal key term such as governance, which signifies automation and the decline of politics, democracy, and conscious choice (60).In conclusion, this book is strongly recommended due to its thorough analysis of contemporary issues. Berardi's book also examines whether artificial intelligence will have an increasingly pervasive and potentially negative influence on collective intelligence or, as argued by the philosopher, offer opportunities for liberation from human labor, thus promoting freedom, autonomy, and facilitating a more equitable distribution of wealth.
Sergio Ferrarese (Wed,) studied this question.